Humans are Not the centre of the universe.
- John Scoble
- 6 minutes ago
- 6 min read
Introduction
For much of history, humans imagined themselves as the focal point of creation. Ancient cosmologies placed Earth at the centre of the cosmos, while theology often described humanity as the crown of God’s work. This anthropocentric (human-centred) worldview shaped Western thought and justified domination over nature. Yet both modern science and theology reveal a different truth: humanity is not the centre but one contributing element within a vast, dynamic universe.
The Scientific Decentring of Humanity
Copernicus displaced Earth from its supposed centrality, showing it to orbit the Sun. Later astronomy revealed billions of galaxies beyond our own [1]. Biology then extended this decentring. Darwin’s theory of evolution demonstrated that humans share ancestry with all life on Earth [2]. We are not an exception but a latecomer in the long story of life. Ecology further shows that our survival depends upon soil, water, climate, pollinators, and microorganisms. The climate crisis highlights the danger of imagining ourselves apart from or superior to the rest of creation. Science, therefore, consistently places humans within, rather than above, the web of life.
Philosophical Challenges to Anthropocentrism
Philosophy, too, critiques human centrality. While Enlightenment thinkers often reinforced anthropocentrism, Immanuel Kant acknowledged that nature must not be treated merely as a means for human ends [3]. Later, Arne Næss argued that all beings possess intrinsic value apart from human purposes [4]. Feminist philosophers Rosemary Radford Ruether [5] and Vandana Shiva [6] wrote about how systems of domination subordinate both women and the Earth, calling instead for relational and life-affirming worldviews. These philosophers reject hierarchies that elevate humans above creation and instead position us as participants in a wider community of life.
Theological Perspectives
Christian theology contains many references for moving beyond anthropocentrism.
Thomas Aquinas observed that no single creature could reflect the fullness of God’s goodness: “Because the divine goodness cannot be adequately represented by one creature alone, it requires a multitude of creatures in order to manifest itself more perfectly.” [7] Thus, creation as a whole—not humanity alone—reflects divine glory.
In the 20th century, Teilhard de Chardin envisioned evolution as a sacred process oriented toward the Omega Point in Christ. [8] Humanity’s role lies not in supremacy but in conscious participation in this cosmic unfolding. Liberation theologian Leonardo Boff likewise insists that the cry of the poor and the cry of the Earth are inseparable, and that humanity must embrace solidarity with the whole Earth community.[9]
Contemporary theologians agree with their forebears. Elizabeth Johnson develops the theme further in Ask the Beasts: Darwin and the God of Love. She argues that all creatures possess intrinsic value before God and that the “community of creation is not anthropocentric but biocentric, with humans as one strand in the interwoven web of life.” For Johnson, theology must move beyond a human-centred imagination toward a theocentric vision of God’s love for all creation. [10]
Diarmuid O’Murchu, in Quantum Theology, similarly argues that humans are not the pinnacle of creation but one species among many, participating in the universe’s unfolding creativity. The universe itself, he maintains, is the primary revelation of God. He calls for a “decentred spirituality” that honours the sacredness of the Earth community rather than elevating humans above it. [11]
Pope Francis, in Laudato Si’, synthesises these voices by critiquing “misguided anthropocentrism.” He insists that “each creature has its own purpose” and reflects God’s love in its own way. Humanity’s role is best understood as stewardship—care and responsibility for the Earth, not domination. [12]
Modern cosmology reinforces these theological insights. The universe’s 13.8-billion-year history dwarfs humanity’s relatively recent emergence. Theologian John Haught suggests this situates humans within a much larger drama of creation rather than diminishing our worth.[13]
Indigenous peoples all around the world developed tribal societies that respected the natural environment and developed stories that reflected the interrelatedness of humans and the cosmos. Our modern societies, fuelled by industrialisation, urbanisation and capitalism, have become disconnected from this reality. Ecological science points to the urgency of a different worldview: environmental crises stem largely from anthropocentric assumptions. The consequences may well be existential for humanity. Ecological theology interprets such crises as moral and spiritual failures—a forgetfulness that we are creatures among creatures.
Spiritual Implications
Recognising that humans are not the centre of the universe transforms how we live. Ethically, it demands respect for the intrinsic value of all beings and protection of ecosystems that sustain life. Spiritually, it invites humility and reverence for the mystery of creation. Indigenous traditions, which describe all beings as kin, resonate with this perspective and align with biblical visions of creation as a community sustained by God’s Spirit.
Conclusion
Science, philosophy, and theology converge on a profound truth: humans are not the centre of the universe but one contributing element. Astronomy and biology position us within a vast evolutionary process. Philosophy critiques anthropocentrism and promotes relational worldviews. Theology affirms that the fullness of creation, not humanity alone, reveals the divine. Our human dignity is not diminished. Rather, we are kin to all life, participants in divine creativity, and stewards responsible for our common home. Our future lies not in centrality but in contribution, not in supremacy but in solidarity with the whole community of creation.
Questions for reflection
1. How familiar are you with indigenous spirituality and the approaches indigenous peoples have taken towards interconnectedness with nature?
2. Do you agree that humanity’s anthropocentrism is contributing to climate change with potential existential consequences?
3. How can you personally contribute to a global paradigm shift away from anthropocentrism and towards a relational worldview?
Footnotes
Thomas Kuhn, The Copernican Revolution (Cambridge: Harvard University Press, 1957).
Charles Darwin, On the Origin of Species (London: John Murray, 1859).
Immanuel Kant, Groundwork for the Metaphysics of Morals (1785).
Arne Næss, Ecology, Community and Lifestyle (Cambridge: Cambridge University Press, 1989).
Rosemary Radford Ruether, Gaia and God: An Ecofeminist Theology of Earth Healing (San Francisco: HarperCollins, 1992).
Vandana Shiva, Staying Alive: Women, Ecology and Development (London: Zed Books, 1989).
Thomas Aquinas, Summa Theologica, I, q.47, a.1.
Teilhard de Chardin, The Phenomenon of Man (New York: Harper & Row, 1959).
Leonardo Boff, Cry of the Earth, Cry of the Poor (Maryknoll, NY: Orbis Books, 1997).
Elizabeth Johnson, Ask the Beasts: Darwin and the God of Love (London: Bloomsbury, 2014).
Diarmuid O’Murchu, Quantum Theology (New York: Crossroad, 2011, rev. ed.).
Pope Francis, Laudato Si’ (Encyclical, 2015), §84.
John Haught, The New Cosmic Story: Inside Our Awakening Universe (New Haven: Yale University Press, 2017).
FAQs - Humans are Not the centre of the universe.
Why are humans no longer considered the centre of the universe?
Modern science and theology both show that humans are one part of a vast, evolving cosmos rather than its focal point. Astronomy, biology, ecology, and contemporary theology all locate us within a larger web of life and a long cosmic history, instead of above or outside it.
Source: John Scoble, A St Lucia Spirituality perspective
How has science challenged the idea of human centrality?
Astronomy began this shift by showing that Earth orbits the Sun and is one planet in a universe filled with billions of galaxies. Evolutionary biology and ecology then revealed that humans share common ancestry with all life and that our survival depends on complex ecological systems, highlighting that we are interdependent creatures rather than exceptions to nature.
Source: John Scoble, A St Lucia Spirituality perspective
What do philosophy and theology say about moving beyond anthropocentrism?
Many philosophers and theologians argue that all creatures have intrinsic value, not just instrumental value for humans. They call for relational, life-affirming worldviews and emphasise that the fullness of creation—not humanity alone—reflects the divine and deserves moral consideration.
Source: John Scoble, A St Lucia Spirituality perspective
What are the spiritual and ethical implications of recognising humans are not central?
This recognition calls for humility, respect for all beings, and a shift from domination to stewardship of the Earth. It invites us to see ourselves as kin with all life, responsible participants in a wider community of creation, and to treat ecological crises as moral and spiritual challenges rather than merely technical problems.
Source: John Scoble, A St Lucia Spirituality perspective
At St Lucia Spirituality we believe the journey is richer when it’s shared. If you’re seeking a place to explore questions, practice mindfulness, or simply belong to an inclusive spiritual community, we invite you to join us. From online discussion groups and meditation gatherings to our growing library of resources, there’s space here for every seeker. Step into the conversation, connect with others, and discover how community can nurture your spiritual growth.
About the Author - John Scoble
John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging.
While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection.
Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.
Comments